- Babak Rezvani added an answer:Could anyone suggest a student-friendly academic journal (or two)?I am looking to publish two papers but am not certain where to submit my work. One is a comparative work on the Hindu diasporas of Nashville, TN and Singapore. The other looks at gender as a lens through which to view the Sri Lankan civil war.Our Journal "Forum of EthnoGeoPolitics" will be glad to consider your papers for publication. The themes are interesting to us. We are an author friendly journal. The reviewers' comments will be published publicly and the author gets a chance to respond to them. We encourage debate and discussion rather than pursuing hidden agenda's or accepting or rejecting articles based on personal taste. We are open-access but do not charge the authors. We try to publish the accepted articles as soon as possible. Please contact me if you are interested.Following
- Kwabena Darko Akuamoah added an answer:What cultural traditions are associated with north Ghanaian textiles?A college student from Ghana is doing research on a traditional robe his father has bestowed on him. Since the student has been away from Ghana since he was 10, he has no context for understanding the meaning or heritage of this garment.Hi, If you talk about Northern Ghana it is made up of there regions thus upper east and west and northern region proper. and they are made up of about six major ethnic groups with various traditional textiles industries.please
read the following
Songsore J & Denkabe A. 1995:Challenging Rural Poverty in Northern Region: The Case of Upper West Region .Report No. 6/95, Reports Messages from the center for environment and Development(SMU), Trondheim;University of Trondheim.
Dickson, K.B 1963: Background to the Problem of Economic Development in Northern Ghana. Annals of the Association of American Geographers, Vol. 58Following
- Ramdas Lamb added an answer:What is the role and what can we learn from the many failures of and in 'development'?A recent article from the New York Times (http://opinionator.blogs.nytimes.com/2012/11/28/the-power-of-failure-2/?_r=0) suggests that failures can be catalysts for innovation and improvement in development. However how do failures weigh in, when we consider wider discourses, relations of power and political operations that cannot be disconnected from development? Are failures symptoms of wider, underlying issues? Or they do they distract us from wider, deeper issues?Hi Ritu, a perfect example of the failure of "development" of tribal lands in central India is the Narmada River project. It is estimated that a over a lakh of people have been displaced, and the only beneficiaries have been the companies getting the contracts, the politicians paid off by those companies, and the profiteers from the sales of the electricity.Following
- Maureen Fuary added an answer:What are the different trends/debates in the social sciences towards the study of climate change?Looking at the involvement of social scientists in the study of climate, where exactly have they come in, and what role have they come to play.There are some really interesting papers on the 'social' and climate change in the special issue of the journal 'Theory, Culture and Society' 27, March/May 2010 entitled 'Changing Climate' available online at their home page: http://www.theoryculturesociety.org/ (from there go to the issue).
In their Introduction, Bronislaw Szerszynski & John Urry argue that the climate change debate is dominated by three discourses: scepticism, gradualism and catastrophism. The'social' they say was largely ignored in the climate change literature because of the ways in which the economy took centre stage vis-a-vis the notion of environmental danger. The articles in 'Changing Climate' are designed to respond to and counteract this economic focus by bringing "...social concerns into climate change science and politics, and into debates about thinking what a low carbon economy and society could be like." (Szerszynski & Urry 2010: 3).Following
- John Boswell added an answer:Gender-sensitive addiction treatment programs in various countries?More specifically, are there any inpatient or outpatient addiction treatment programs for men only or women only in your country? Are you aware of programs which cater to specific treatment needs of men and of women? I wonder particularly if in the Nordic countries the quest about gender equality hampers gender specific treatment modalities.Dear Harald
I will email you some information regarding Brian Sullivan PhD. In the meantime you might want to look at the Duluth Model - Domestic Abuse Intervention Programs. Quite probably you know all about it already.
All the best,
- Dirk vom Lehn added an answer:I have recently started research into carboot culture, has anyone heard of any similar studies or of any carboots worth visiting?I'm interested in both the buyers and sellers, their methods, how they react to 'outsiders' or 'newcomers', special tactics used etc. This follows on from a study I did ten years ago and I wanted to note the changes over the decade.Mandi, please drop me an email as well. I'd like to hear more about what you are doing. email@example.comFollowing
- Susan Walker-Meere added an answer:What is nutritional anthropology and how is it related to food ecology?Himalayas and northern plains of IndiaFood Ecology looks at contemporary human health in relation to ideal nutrition which includes not only the foods we choose to eat but how they are grown and what impact this has on the environment. Food Anthropology takes a long look at contemporary and previous cultures of human populations with respect to foods they consumed and how they were prepared. I have a personal interest in this. I focus on biochemical aspects of food preservation & preparation, human assimilation and health benefits based on ethological research.Following
- Kwabena Darko Akuamoah added an answer:Will some help me find references on this topic the socio-political complexity of the koma stone burial mounds of the northern ghana.this is a PhD topic i plan to defend soonHi sorry i never got to say thank you for your help.its being 2 years please for give meFollowing
- Martijn Koster added an answer:Does anyone know of any research done about generation relationships in family farm business?I am doing a research about generation relationships in family farms during the generation change process using life course/life span method. Interested to find similar research if there is any.You're welcome.
Good luck with your research.
- Kishan Gopal Ramawat added an answer:Which plant is mainly used for making Bansuri flutes?Which species of Bamboo?you can write article yourself on the varieties of plants used for flute making. The condition is the stem should be hollow.
- Emery Charles Graham Jr added an answer:Is anyone considering the relationship between culture as social facts and rational behavior?The fixities in our behavior can be conceptualized as being the outcomes of uncritical thought and rational thought, i.e., automatic behavior and behavior resulting from conscious considerations.You have really posed some significant questions here. I will reread your comments and in the interim suggest that the instinctual nature of humans as learning animals and their ability to assume a behavioral structure that operates beneath consciousness points to the limits of conscious rationality. Models are after all tools to reduce analytic complexity. Let me share this link for your perusal:
and suggest that the content of the behavioral structure is under scientific scrutiny. I'd like to put together some articles for your consideration that might begin to shed some light on the emerging field of depth psychology as an extension of previous comments on Bourdier's concepts of 'habitus' and field and Durkhiem's notion of "social fact". Both terms point to behavioral fixities that operate beneath consciousness and serve as automatisms that guide our unthinking, conscious, behavior. The bounds of our rationality are being explored and in systems it is the boundary conditions, the interface between the system and the environment, that harbor system challenges. I suggest that your article may be seen as a specification of boundary challenges to accepted thought.Following
- Robin Johnson added an answer:Simmel on the social selfCan any scholar familiar with the writings of Georg Simmel help me to track down the original wording of a couple of sentences of his, for which I have only my own distant memory (and that based on a translation into English that may already be a distortion to some extent)?
The phrase was, in effect:
"..... that man (sic) has the ability to divide himself "(ie: conceptually) "into different parts; and to see any of these parts as representing his true self. Thus the tension between the individual and society can be experienced as the tension between different parts of his own self...."
My main area of interest here, incidentally, is in the sociology of mental health. I trust the connection will be obvious...Thanks again, Timo - I do appreciate the suggestion. But I am afraid even with such a hint, so much technical German is beyond me - epecially granted the number of possible synonyms. If anyone recognises the phrase and can point me to the particular phrase, that is what I think I will need.Following
- Raj Ratna Goswami added an answer:anarchist anthropologyHi,
I am a social and cultural anthropologist with an interest in anarchism, peace, egalitarianism, and the anthropology of groups without government. Anyone among you or anyone you know with a similar interest?
Charles MSati-Pati movement was launched in 1930 at Songadh by some Bhil |Communities viz., the Gamits and Vasavas.. This spread in Mandavi, Songadh, Dangs and Dharampur region of South Gujarat viz., when the forest rules become wider and more harassing for forest dwellers. The prohibition on hunting games and cutting of wood made the whole of dwellers in India enemy of government. On one hand the mining activities and tree felling by contractors went unchecked poor tribal were prohibited even collecting fire wood. These made Sati Patis more popular as they forcefully broke the regulations and hunt animals and cut trees. In this many times armed conflicts between forest dwellers and guards broke out. Sati-Patis took advantage of it. But as it was an independent movement and had a very little followership, the other tribal preferred the government side which seemed them better and benefitting. Strangely this movement is still live. The followers silently disobey rules. They do not have Ration Cards, no entry in Electoral list and no demand for government help. They just use the forest products unhindered and not bothering for any rule.
This tribal movement in South Gujarat which resists associating itself with the administration, has been enrolled for the first time in the voters’ list and is likely to exercise franchise in the 2012 state assembly polls, officials said. The Sampradaya members have been enrolled in districts like Tapi, Dang, Narmada, Valsad, amongst others, and few have also been issued Electoral Photo Identity Cards enhancing probability of their participation in the elections. The tribal community takes pride in keeping themselves aloof from any of the government’s schemes. Dang, where around 90 per cent population is tribal, is considered to be base of Satipatis, with an estimated population of around 3,000 Satipati people.
In any respect it is a deep rooted habit of forest dwellers for dishonoring every order by political system taking it as a hindrance in their carefree life. They are real anarchists. Not like Maoist or Naxalies, who are part of political jargon of Eastern Indian lawlessness.Following
- Gyorgy Banhegyi added an answer:How reliable are numbers found in an anthropological studies, which are based mainly on cultural features and not on a history of culture of numbers?In western countries it is easier to trace the symbolism which numbers get. It is the result of Babylonian-Pythagorean-Christian tradition. So it directly related with philosophy and science in general.But there are other cultures who use numbers without influence of those factors which I have mentioned above in the Western culture. I mean is that possible to consider numbers absolutely independently from number theory approach and scientific achievements, just as the other elements of a culture? Or in any way numbers at the end lead to science? In this case is that right to consider numbers as the object of anthropology? Since they are the language of a science, but not the cultural feature.In my opinion the best approach to the "spirit" of mathematics is still that of Oswald Spengler (Decline of the West). His keen analysis shows that that mathematics is as much the integral part of the culture as religion or arts. He was not only a great philopspoher of history, but also a good mathematician, so he knew what he was talking about. Additionally he had a broad knowledge in law and arts. He knew the most about Greek, Arab and Western mathematics and he had deep insights into these disciplines. Unfortunately he did not have enough data at that time on Indian, Chinese, Maya or Egytian mathematics.Following
- Ninad Jhala added an answer:Does your university allow students from other institutions to intern in the history/ modern language departments and libraries?I'm looking to research gender, Mayan women, colonial Yucatan, and Medieval Spanish literature.Yes.Following
- Babak Rezvani added an answer:Where we are?Social and cultural anthropology: between empiricism exotistic and postmodernity?@ Kasi: "social and cultural anthropology remains as it is and also more vibrant by welcoming new concepts, themes and methods into its fold."
I think in this way: You can say that Social Cultural anthropology is in crisis because it is losing its identity, or you can say it is improving by broadening its horizon, the fact remains that the boundaries between social sciences are getting blurred day by day.Following
- Arghavan Pournaderi added an answer:Are there any communities who have been forced to immigrate (to an area with a difference of culture) by a government or another state?For instance in Iran during the Safavid dynasty some of the Armenian of Jolfa had been made to settle in Isfahan (the capital city of the time), furthermore a certain district had been built for them. I wonder if there are such examples before or after industrial revolution.Thank you very much for the helpful information. I am looking for the communities which remain together as a group after their migration; are these cases the same or can they be tracked in some specific areas (to be considered as a sort of subculture preserving their ethnic culture)?Following
- Siddhartha Shankar Ray added an answer:Decolonization of Indian Health CareI am just starting research focused on the decolonization of tribal healthcare as a means to improve tribal health disparities. This article will be helpful since there is a dearth of information on the topic in the primary care realm. Integrated (biopsychosocial) care is always the ideal. If anyone out there has information on any pilot programs or individuals who are doing work in this area, please let me know!Thanks Mary;
I have just received the Tribal Health Bulletin, a biannual publication on Tribal Health and found one article Tribal Inequality: the challenges remain by M. Muniyandi & Neeru Singh which might be of interest to you. The text may be sort of popular article but the reference part is quite informative. Today,I had a mail exchange with Dr. R.K. Sharma, their Library Officer & I learnt from him that all the issues of Tribal Health Bulletin are available in their website. Besides, the Anthropological survey of India too are doing little bit research on Tribal Health as I just learnt from their newsletter. You may try that too if you feel like.
Siddhartha S. Ray,.Following
- Jonas Hill added an answer:The Impact of Pornography upon Society – the anthropological, cultural and economic aspectsWhat is the role of pornography upon society? We will discuss, among other issues, the correlation and the impact of pornography with and upon culture and arts in general. The arguments, pro and contra, should bring light upon acceptance and rejection of porno material within different cultures. The effect of legislation in different countries will be discussed as well. The economic impact makes also a major part of the subject. The scientific community is invited with their comments, opinion and contribution. TV/cable networks and Internet, as major carriers of such material represent a great source of income. What is the future of the pornography? Is it uprising or falling / downsizing?
PS) Please do not forget to vote member's comments / posts / participation. This encourages other RG members to participate as well.Some great answers which really open the discussion. I think we are concerned about, or interested in, pornography because we perceive a recent explosion of porn availability and institutionalisation and because we fear it permeating society uncontrollably. And we conduct our thinking as if there were a possibility of porn not existing, as if fantasy and objectification is not an essential part of the human psyche. I think it is interesting to begin from the obverse assumption (as Niklaus points out) that porn has a history so long that it is irreducible from the human experience.
What do we get from this view? If we are concerned that porn will somehow change the human experience, alter who we are as a society, we need to admit that sexual fantasy is more real than the 'individual' ego we perceive ourselves to be. Porn -- as a physical manifestation of sexual fantasy -- comes before society, is a precondition of society. Hence Lacan's infamous statement that "there is no sexual relationship" (only fantasy). Sexuality is most 'honest' and 'natural' in masturbation, because there is no imposition of fantasy on the other (the sexual partner). We have to rethink the Kantian position: is porn more truthful because it acknowledges the lie on which it functions? As uncomfortable as it seems, in this view, porn exposes the lie of the physical sexual relationship.
Nonetheless, I have to agree with my Kantian colleague Bill Johnston, above, because the human mind is not predisposed to truth, the 'objectification' in pornography will unlikely reveal neither the reality of fantasy nor the fantasy of reality, but will be taken on as a new reality -- i.e. that the paradoxical truth revealed in porn will lose its paradox and therefor its value.Following
- Pere Torán added an answer:Decolonization of healthcare.Yet another question: looking at the decolonization of healthcare in tribal health, US and Canada. Thoughts? Very little in peer-reviewed journals.At the level of care (I am family doctor ) a part of the solution lies in the focus on the patient centered care under the classical principles:
Patient-centered concepts incorporate 6 interactive components. The first component is the physician’s exploration of both the patients’ disease and 4 dimensions of the illness experience including: their feelings about being ill, their ideas about what is wrong with them, the impact of the problem on their daily functioning, and their expectations of what should be done. The second component is the physician’s understanding of the whole person. The third component is the patient and physician finding common ground regarding management. In the fourth component the physician incorporates prevention and health promotion into the visit. The fifth component is the enhancement of the patient-physician relationship. Finally, the sixth component requires that patient-centered practice be realistic.Following
- Charles Emlet added an answer:Courtesy stigma on family members with kin sick of tuberculosis. Is this feasible?I am working with my thesis and the area that I am very interested about is active tuberculosis courtesy stigma and its impact on the family members. I chose this topic because TB here in the Philippines is still a major health problem and one contributing factor that I observe restricts full TB control is that family, which suppose to be a good form of social support, is less studied and less regarded on anti-TB campaigns.There is , as you might know a strong TB-HIV co-infection issue around the world. You can find quite a bit of my stigma work on ResearchGate.Following
- Shawna Buchholz added an answer:I would like to dialogue with individuals currently involved in CBPR with indigenous populations.I'll be looking more at social and historical determinants of health disparities, but I am even more specifically interested in looking at "upstream" issues (to coin John Snow!) that are perhaps more rooted in history and culture, resulting in what is today an abysmal situation for Native Americans.I have a little background paper for you, vague but I think you will get most points. I am not certain how much you may already know about this history, so you may know some.Following
- Robert Levy added an answer:Can anyone recommend any article/ book about ethnographic research of public transport in urban context?I am trying to formulate my phd proposal about racism in public spaces, and it seems that public transport is a quite neglected area, from anthropologists' point of view.Two books by Marc Auge: "In the Metro" and - very important - Non places.Following
- Paola Villani added an answer:How can we explain the role of ideology in theorizing built environment or urban design?I am exploring the role of ideology in theorizing built environment. It means that in monotheistic religions that involve a large part of the world population (Christians, Muslims, Jews) have same faith unlike differences.
It is possible that a built environment theory can be produced according to these similarities?Churches, places of worship and religious buildings come in all shapes and
sizes; they are often united by superb architecture employed in homage to the
deities and beliefs worshipped within. In the centuries in which religion has a significant weight, the mosque, the Church, places of worship, are large and majestic. In eras where there starts to atheism, public buildings and private buildings will be beautiful as a place of worship. In Italy from the Communes (10th century) came the first sign: from the steeples of churches has that first single, after became twofold, indicating the Administrative power and the power of the Church. But in Genoa, St. Lawrence Cathedral, the Church tower was built higher.Following
- Farzad Navabakhsh added an answer:How can we relate morality and law ?Explaining law or its formation based upon moralityHere are all the responses and views on religion and the law is written, read it carefully.
Here's an important point neglected
And it is written in the point of view of religion is a modern look, And also look at religion in a modern society is so different about the traditional concepts of religion and the law is not rational.
While religion has traditionally belonged to the world, so when you say religion is in fact referring to the fact that the traditional world of the invention is to organize social relations.
From this angle, the function of religion in the traditional world of crystals by physical laws, and these are the origin of sin and transgression
But the man-made abuses by majority of people and it is a crime, not guilt. Ground and not the sky. The law is flexible and strong, but religion is absolute and unchangeable.
And very different from other religions to convert a traditional community development block.
There is also an obstacle oriented and rule of law is so synonymous with tradition and religious backwardness and modernity are compatible with the rule of law. Traditional society against the resistance.
Ethics and Humanity is on the clothes of religion, society and totalitarianism and backwardness imposed on society and seriously hamper the development of any changes.
But the law needs to be changed and Antbaq any society, whether it is developed or whatever.
Ethics and Humanity is on the clothes of religion, society and totalitarianism and backwardness imposed on society and seriously hamper the development of any changes.
But the law needs to be changed and Antbaq any society, whether it is developed or whatever.Ethics and Humanity is on the clothes of religion, society and totalitarianism and backwardness imposed on society and seriously hamper the development of any changes.
But the law needs to be changed and Antbaq any society, whether it is developed or whatever.Following
- Gavin Daker-White added an answer:What do you believe the main impact of the internet has been upon the production and publication of socio-cultural academic research?Ideally aimed towards researchers who have been published both before and after 'Web 2.0', but open to everyone. I would love to gain an understanding into any major differences in research/publication practices that have come about as a result of the internet, as well as your opinion on how resources like ResearchGate have impacted on you as a researcher. Any personal accounts/anecdotes welcome!Following
- M. Smith-Dalton added an answer:Societal belief in the supernaturalI am looking for either theoretical work, or fieldwork, or both, in any culture.I have found the books of Catherine L. Albanese very helpful; she is Professor of Religious Studies and J.F. Rowny Endowed Chair in Comparative Religions at the University of California, Santa Barbara. Her recent publications include A Republic of Mind and Spirit: A Cultural History of American Metaphysical Religion (Yale University Press, 2007) and Reconsidering Nature Religion (Trinity Press International, 2002). I consulted her books in writing my own latest book, A History of Spiritualism and the Occult in Salem, just published by the History Press.Following
- Colin Mercer added an answer:How?How to benefit from anthropology and sociology in the analysis of literary text?I'd recommend Franco Moretti's work, especially his 'Signs Taken for Wonders'.Following
- Linda Ashley added an answer:Hi...Is it possible to combine ethnography and grounded research?I’ve done my research with ethnography and found several themes. From those themes, I want to construct a substantive theory. Then the next step was to process ethnography data used grounded research. I still hesitate....Is it possible? is anyone has suchlike experience?Hi Atiek. I find your research area fascinating and perhaps my doctorate inquiry may be of relevance to you. I ran an ethnographic investigation using GT to analyse and interpret the data I collected. The thesis is entitled "Teaching dance form contextual perspectives in the New Zealand Curriculum..." Also the cultural/spatial aspects of your topic may have some small overlaps with mine. You can find the thesis on
I also endorse the advice given by the other commentators above and am really enjoying this exchange with people scattered around the globe.
Other dance research using GT for data analysis can be found in these journals if helpful:
Bannon, F. (2004). Towards creative practice in research in dance education. Research in Dance Education, 5(1), 25–43.
Wilson, M. (2009). Dance pedagogy case studies: A grounded theory approach to analysing qualitative data. Research in Dance Education, 10(1), 3–16.
Well we seem to have given you plenty to think about. My website, if you wish to contact me further is
Best with your studies!Following
- Shalome Kim Felder added an answer:How do environments influence intelligence and coping in regard to attaining good mental health for all racesI am studying mental health with the open university and i am presently looking at racial discrimination and how it has affected non-english people in england. Racist views in the past have discussed such offensive things such as less intelligence and other hurtful opinions. I am looking for evidence to substantiate my belief that all people are created equal and that any inability to cope is purely individual.Take a look at trauma in the context of urban poverty. There is a white paper titled Understanding how trauma and poverty impact family systems.Following
About Social and Cultural Anthropology
This is a group created to discuss the state of art in Social and Cultural Anthropology.